Chinese
以令人愉悦的比喻来说明：慈爱的土地青翠而柔软，是众生喜悦的居所。 悲悯的鲜花以各种姿态绽放，四处点缀。 喜悦的森林绿荫带来清凉，众多的鸟兽栖息于此。 舍弃的湖泊、池塘以及众多优质的溪流汇聚成群。 在那儿，让于轮回中疲惫的旅人们得以喘息。 自己的心也得以休憩和净化，这就是以有形之物来修饰的比喻。 在《中观母经》中说： 善现，菩萨摩诃萨应当修习大慈、大悲、大喜、大舍。 第二个共同要点是显示差别： 首先是说明此四无量心与其它四梵住的差别： 如果不与解脱道相应， 那么四梵住就是轮回的因。 被寂静之道所摄持的这四者， 为了度越轮回的苦海， 才是四无量心。 其中， 在《精华经》中说： 舍利子，于此，如果慈、悲、喜、舍之心未被正确生起和随顺生起，那么这四者就是四梵住，是与显现的造作相伴随的。 如果慈、悲、喜、舍之心被正确生起和随顺生起，那么这四者就是四无量心，因为它们也能成为通往涅槃的道路。 第三个共同要点是显示所缘境的差别： 所缘境是无边众生和法性， 具有周遍一切相、有相和无相。 如此，四无量心的所缘境是所有众生，生起具有心识之相的有相四无量心。 而以诸法之法性，即如实性为所缘境时，则生起不具有心识之相的无相四无量心。 如《地品》中所说： 依靠有情和法性，就能生起有相和无相的四无量心。 第四个共同要点也有两方面： 首先是指出所缘境不纯净的过患： 在这里， 前者是有限的，仅缘少数众生， 所缘境不纯净，有相，是轮回之因。 四梵住的所缘境是单个或两个众生
English
Using a pleasing analogy: The ground of loving-kindness, green and soft, is a dwelling place where all beings rejoice. Flowers of compassion, blooming in various forms, are scattered everywhere. The shade of the forest of joy is cool, frequented by many birds and deer. With the collection of streams from the ocean of equanimity, ponds, and many good springs, there, weary travelers in existence take a breath. One's own mind also rests and is purified, this is an analogy adorned with form. From the Middle Mother Sutra: Shariputra, bodhisattvas, great beings, should cultivate great loving-kindness, great compassion, great joy, and great equanimity. The second general point is to show the distinctions: First, explaining the difference between these and others: If not connected with the path of liberation, the four abodes of Brahma are the cause of existence. These four, when seized by the path of peace, are the four immeasurables for crossing the ocean of existence. Moreover, From the Excellent Essence: Shariputra, here, loving-kindness, compassion, joy, and equanimity, if not properly generated or subsequently generated, are the four abodes of Brahma, accompanied by manifest actions in existence. Loving-kindness, compassion, joy, and equanimity, if properly generated and subsequently generated, are the four immeasurables, for they also serve as the path to nirvana. The third general point is to show the difference in the object of focus: The object of focus is the infinite beings and the nature of reality, with aspects that are all-pervasive, with focus, and without focus. Thus, the object of focus of the four immeasurables is all beings, giving rise to the four immeasurables with the aspect of mind focused. And when the nature of all phenomena, suchness, is the object of focus, the four immeasurables without the aspect of mind focused arise. As stated in the Earth Chapter: Relying on sentient beings and the nature of reality, the four immeasurables with and without focus arise. The fourth general point also has two aspects: First, pointing out the fault of an impure object of focus: Here, the former is limited, focusing only on a few beings, the object of focus is impure, with focus, and is the cause of existence. The object of focus of the four abodes of Brahma is one or two sentient beings.
Chinese
对于有数量限制的事物，心的状态会产生慈爱等四种状态。然而，这些状态并未被解脱之心所掌握。例如，在恒河中，一位带着年幼孩子的妇女，彼此相爱地度过一生，从而转生为梵天，这会成为轮回的原因。《入行论》中说：“仅生一次清明心，所得果报如梵天。”这就是其中的道理。顺便说一下，被劝导修习解脱的四无量心是：因此，在详细了解之后，这四个无量心，因为专注于无所缘的解脱，应由具有慈悲本性的人来修习。因为渴望解脱的人，必须修习具有无量所缘和无量相的四种方式。第五个共同主题是关于实际所缘的解释：现在解释四无量心的所缘。不具安乐，为痛苦所折磨，快乐且富裕，具有亲疏爱憎。慈爱、悲心、喜悦、舍心的对境。在此，以有情为对境的四无量心的所缘是：不具安乐，为痛苦所折磨，因各自的安乐而快乐且富裕，具有亲疏爱憎的众生。《经庄严论》中说：“稳固者希望他们获得安乐，为痛苦所折磨，拥有安乐，以及具有烦恼。”第六个共同主题是关于相的解释：相是：相是获得安乐，脱离痛苦，不离喜悦，心平等且堪能。也就是说，希望那四个对境没有痛苦，具有安乐，不离喜悦，舍弃贪嗔后，心平等地专注于慈爱。正如那部论典所说：“对有情具有慈爱，具有分离的意念，具有不分离的意念，利益安乐的意念，我向您顶礼。”本体是远离各自的四种相违品。正如那部论典所说：“稳固者舍弃梵天的相违品，具有不分别的智慧，进入三种对境，使有情完全成熟。”也就是说，舍弃各自的相违品，正如那部论典的注释中所说：“不分别其他，专注于安乐、痛苦和中间的三种对境，对有情有益。如何专注于对境呢？安乐
English
For things that have limits, the mind's states arise as the four, such as love. However, these are not grasped by the mind of liberation. For example, in the Ganges, a woman with a small child, loving each other, spent their lives together, and were reborn as Brahma, which causes samsara. As it says in the "Engaging in Bodhisattva Deeds": "A single clear mind gives rise to whatever fruit, like being Brahma and so on." This is the way it is. Incidentally, the advice to train in the four immeasurables of liberation is: Therefore, after having prior knowledge of the distinctions, these four immeasurables, because they focus on aimless liberation, should be trained by those with a compassionate nature. Because those who desire liberation must train in the four ways of immeasurable object and aspect. The fifth general topic is the explanation of the actual object: Now, explaining the object of the four immeasurables. Lacking happiness, afflicted by suffering, happy and prosperous, with near and far, attachment and hatred. The objects of love, compassion, joy, and equanimity. Here, the objects of the four immeasurables that focus on sentient beings are: lacking happiness, afflicted by suffering, happy and prosperous with their own happiness, beings with near and far, attachment and hatred. As it says in the "Ornament of the Sutras": "The steadfast ones desire them to have happiness, and to be afflicted by suffering, and to have happiness, and to be afflicted by suffering, and to have happiness, and to have afflictions." The sixth general topic is the explanation of the aspect: The aspect is: The aspect is to obtain happiness, to be free from suffering, not to be separated from joy, to desire a mind that is equanimous and workable. That is, to wish that those four objects are without suffering, have happiness, are not separated from joy, and after abandoning attachment and hatred, the mind is equally focused on love. As it says in that very text: "Having love for sentient beings, having the intention of separation, having the intention of non-separation, the intention of benefit and happiness, I prostrate to you." The essence is to be free from the four opposing sides of each. As it says in that very text: "The steadfast ones abandon the opposing sides of Brahma, possess non-discriminating wisdom, enter the three objects, and completely ripen sentient beings." That is, abandoning the opposing sides of each, as it says in the commentary of that very text: "Not discriminating others, focusing on the three objects of happiness, suffering, and the intermediate, is beneficial to sentient beings. How does the focus enter? Happiness
Chinese
仅仅是不具足的状态，是舍的对境。被痛苦折磨，以及具有贪嗔者，因为安住于痛苦的因果中，是痛苦的对境。喜悦是快乐，是安乐的对境，三种对境融入三种智慧。同样，缘于法的四无量，是从听闻论典而生起的四者。缘于法性的四无量，是证悟到它们的自性不生。或者，未证悟无我，证悟一半和证悟二者，与相续相关的四无量，被称为这样。菩萨地中说：缘于有情与外道徒共同。缘于法与声闻和独觉佛全部共同。无缘是与他们全部不共同。也就是依于有情、法和无缘三种而生起，以及如所说从四种生起，以及从见到六度波罗蜜多的六种不顺品而生起。经庄严论中说：对悭吝者生起慈爱，对不驯服者生起慈爱，对一切散乱者生起慈爱，对放逸者生起慈爱，对外境有依赖者生起慈爱，对邪见现行者生起慈爱。这样说。又说从十境生起。该论中说：猛烈燃烧，落入敌人之手，被痛苦压迫，被黑暗遮蔽，进入难行之路，与大束缚完全相应，执着于与毒药混合的大食物，道路完全迷失，进入歧途，力量弱小的有情们生起慈爱。这样说。烦恼如火燃烧，进入正道却被魔障阻碍，三恶趣，对业因果愚昧，进入颠倒之路，被烦恼的结缚紧紧束缚，品尝禅定的安乐，进入声闻独觉之路，以及最初的菩萨们。这些无量从四缘生起：自性安住的种姓或界是因缘。宣说四无量教言的善知识是增上缘。各自的对境显现是所缘
English
Merely the state of not possessing is the object of equanimity. Those tormented by suffering, and those with attachment and aversion, are the objects of suffering because they abide in the cause and effect of suffering. Joy is happiness, it is the object of bliss, the three objects merge into the three wisdoms. Similarly, the four immeasurables that focus on the Dharma are the four that arise from hearing the scriptures. The four immeasurables that focus on the nature of Dharma are the realization that their nature is unborn. Or, not realizing selflessness, realizing half, and realizing both, the four immeasurables related to the continuum are called that. In the Bodhisattva-bhumi, it says: Focusing on sentient beings is common with the Tirthikas. Focusing on the Dharma is common with all the Shravakas and Pratyekabuddhas. Non-focusing is not common with all of them. That is, arising based on the three: sentient beings, Dharma, and non-focusing, and arising from the four as explained, and it is said to arise from seeing the six opposing factors of the six Paramitas. In the Ornament of the Sutras, it says: Loving the miserly and loving the untamed. Loving all the confused and loving the reckless. Loving those dependent on external objects and loving those with wrong views. It says. It is also said to arise from ten objects. In that same text, it says: Fiercely burning, fallen into the hands of enemies. Oppressed by suffering, obscured by darkness. Entering a difficult path, fully endowed with great bondage. Attached to great food mixed with poison. The path is completely lost. Entering a wrong path, the sentient beings with little strength are loved. It says. Afflictions blazing like fire. Having entered the path but being obstructed by demons. The three lower realms. Being ignorant of the cause and effect of karma. Entering a perverse path. Being tightly bound by the knots of afflictions. Tasting the bliss of meditation. Entering the path of Shravakas and Pratyekabuddhas. And the first Bodhisattvas. These immeasurables arise from four conditions: The lineage or element that abides in its own nature is the causal condition. The virtuous friend who teaches the precepts of the four immeasurables is the dominant condition. The manifestation of their respective objects is the objective
Chinese
是…的缘故。修习四无量心的利益和不修习的过患，是习惯于前者而产生的紧随其后的缘故。如是说：从前者，乐和苦，彼从因生。菩提萨埵的慈爱，从因和善友自性生。具慧者的悲心生。又如《俱舍论》中说：四者令心及心所，三者令等持二种，其余二者从彼二生。如是，所有心和心所都由自缘等四者所生。因缘、增上缘、等无间缘三者生起两种等持。物质则从因和水肥等增上缘而生，如是认为。第七共同义，宣说修习之理有四。初、修习舍无量心也有十三。修习舍无量心的必要是：现在如何修习之理，于此等唯有此，如是于一方面齐全的修习之理，即使没有一定的次第。最初的补特伽罗首先是舍，平等对待亲疏之后，再修习其他三种。彼也说首先从相续中容易生起的开始修习。彼也因为对一切没有平等对待亲疏，就难以生起其他三种。因此，首先修习舍。如静命论师的《中观庄严论》中说：舍之大地善平整，慈爱之花遍散布，悲心之荫善庄严，喜乐之净水无浊。又如《二观察续》中说：首先应修习慈爱，其次修习诸悲心，第三修习喜乐，一切最后是舍。说这是以内在天尊的真如结合而显示的。这是为了首先使慈爱等三种的自性容易生起。修习舍的所缘是：当宣说修习舍时，彼之所缘是所有有情。应如是观察心之行相：现在对父母和朋友贪执，对敌人嗔恨，如此之心的你真恶劣。如是，因为每一个有情没有不曾做过敌人和亲友的，因此不应贪嗔彼等。